Selection of the Priests and Levites/2
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Selection of the Priests and Levites
Exegetical Approaches
Overview
In trying to determine when the Tribe of Levi was designated to become Priests and Levites, commentators must contend with conflicting verses, the relationship between the election of the two groups, and the connection between both and the original sanctification of the firstborns. On one end of the spectrum, Jubilees posits that already in the Patriarchal period Yaakov elevated Levi above the other tribes, promising his descendants both positions. As such, it is possible that the firstborns might have never played any cultic role at all. Rashi, in contrast, delays the election of both Priests and Levites to the aftermath of the Sin of the Golden Calf. Drawing on verses in Devarim which relate the events, he claims that though the firstborns had originally played a priestly role, they lost their status due to their participation in the sin, and were replaced by the meritorious tribe of Levi.
A middle position focuses on the description of the choosing of Aharon in Shemot 28, setting his selection prior to the story of the Calf. According to one opinion, the Levites were chosen together with him. In anticipation of the construction of the Mishkan, Hashem decided to centralize the various responsibilities which had originally been relegated to the firstborns and confine them to one specific tribe. Ramban, in contrast, distinguishes the appointment of Aharon from the rest of his tribe. He was chosen earlier, before playing any role in the episode of the Calf, while the Levites were first appointed after the Sin. Due to their loyalty to Hashem, they merited to take on the position earlier played by the now rejected firstborns.
Before the Exodus
The tribe of Levi was singled out to be Levites and Priests already in Egypt, and was perhaps chosen even as early as the Patriarchal Period.
Sources:Jubilees, Testament of Levi,1 Targum Pseudo-Jonathan,2 Tanchuma,3 Shemot Rabbah, R. Yosef Kimchi
Why Levi?
- Actions in Shekhem – According to most of these sources,4 it was Yaakov who sanctified the tribe of Levi to serve Hashem. Jubilees maintains that this was a reward for Levi's5 avenging of Dinah's honor in Shekhem.6
- Moshe's family – Shemot Rabbah and R"Y Kimchi, in contrast, suggest that the appointment occurred first in Egypt, with Shemot Rabbah implying that it was the elevated character of specifically Moshe's family that merited the positions.7 The Midrash suggests that Moshe himself was originally destined for the priesthood, while Aharon was to be a Levite, but after Moshe's repeated refusals of Hashem's mission at the burning bush, Hashem punished him by switching the roles.
"הֲנִגְלֹה נִגְלֵיתִי אֶל בֵּית אָבִיךָ...לִי לְכֹהֵן" – According to R. Yosef Kimchi, this verse in Shemuel supports the case for a pre-Exodus appointment, since it implies that, already in Egypt, Hashem revealed Himself to the House of Levi and chose them to serve him as priests.8 Shemot Rabbah adds that the tribe had special status in Egypt, not sharing in the bondage of the rest of the nation.9
"בָּעֵת הַהִוא הִבְדִּיל י"י אֶת שֵׁבֶט הַלֵּוִי" – This verse is difficult for this approach, as it implies that the tribe was first chosen after the Sin of the Golden Calf.10 These sources might suggest that though Levi had been singled out much earlier, it was only with the finished construction of the Mishkan, after the sin, that their selection became official, with a permanent and regulated character. Thus, it was only then that the tribe actively assumed its elevated role, with its daily acts of service.
The "כֹּהֲנִים" of Shemot 19 – This position could suggest that the word Kohanim here refers to the same people as it does in the rest of Tanakh: Aharon's sons who have already been appointed.11 This might be supported by the similar cast of characters that are mentioned both in this verse (Moshe, Aharon, the Kohanim, and the nation) and in the parallel verse of Shemot 24 (Moshe, Aharon, Nadav and Avihu, and the Elders representing the nation).12
Sacrifices before the Mishkan – These sources might maintain that the "נַעֲרֵי בְּנֵי יִשְׂרָאֵל" who bring offerings at Sinai in Shemot 24 are also Aharon's sons. It is not clear, however, why they would be referred to in this manner rather than by either their names or title.13 According to Jubilees, it is possible that all sacrificial worship already from Patriarchal times was performed by members of the tribe of Levi.
Levites and the Golden Calf – According to this position, it is possible that it was specifically the Levites, who had already been designated to serve God, who heeded Moshe's call to act against the Calf's idolators. In other words, the Levites' selection was the impetus for their taking action rather than a consequence of it.
"מִלְאוּ יֶדְכֶם הַיּוֹם לַי"י... לָתֵת עֲלֵיכֶם הַיּוֹם בְּרָכָה" – These sources might explain, as does R. Saadia Gaon, that the words "מִלְאוּ יֶדְכֶם הַיּוֹם לַי"י" constitute Moshe's congratulations to the Levites on their work, but do not connote an induction into service of Hashem. Though the Levites did receive a blessing and reward for their actions, this was not an elevation in status (which had already previously occurred), but rather a general blessing of good.
Status of the firstborns – This approach might maintain that the firstborns never held any Levite or priestly status. They were sanctified in Egypt because they had been saved from the Plague of the Firstborn,14 but this was not accompanied by any ritual role.15
Switching of Levites and firstborns – If the firstborns never played a role in Divine worship, it is not clear what it means that the Levites were chosen to serve in their stead. These sources might explain that the redemption of Bemidbar 3 does not imply a substitution of service, but simply a redemption of the firstborns' holy status.
Before the Sin of the Golden Calf
The Priests were designated before the Sin of the Golden Calf, in preparation for the construction of the Mishkan. This positions subdivides regarding the timing of the selection of the Levites:
Levites with Priests
The Priests and Levites were chosen at the same time.
Why Levi? R. Yosef Bekhor Shor highlights the importance of choosing a tribe (rather than individuals) to serve Hashem,17 but he does not explain why specifically the tribe of Levi was chosen. It is possible to suggest that Hashem selected them because of the merits of Moshe and Aharon.
Status of the firstborns – R. Yosef Bekhor Shor maintains that before there was centralized ritual worship in the Mishkan, it was the firstborns who performed the tasks later assumed by the Priests and Levites.
Switching of Levites and firstborns
- Practical purpose – According to R"Y Bekhor Shor, the switch was prompted by neither a need to reward the tribe of Levi nor a desire to punish the firstborns. It was rather a practical decision. Hashem wanted the service to be confined to a family line, so that the laws could be passed from father to son, facilitating their transmission and ensuring expertise.18 Moreover, since the firstborns were due to receive a double portion in the land, they would have been too preoccupied to devote themselves entirely to the service of Hashem.19
- Sin and corrective – It is also possible that the firstborns were rejected due to a sin which preceded the Golden Calf. If one posits that the "אֲצִילֵי בְּנֵי יִשְׂרָאֵל" who "saw God" during the covenantal ceremony of Shemot 24 were the firstborns,20 then it is possible that they were disqualified for overstepping their bounds. The Levites were chosen instead, with one of their main functions being to guard the Sanctuary so that unauthorized persons did not approach.
Levites and the Golden Calf – R"Y Bekhor Shor asserts that the Levites were not the only ones who answered Moshe's call to kill the worshipers of the Calf, and there were many people from the rest of the nation who joined as well.21 As such, the Levites' actions during the incident were not so unique to merit them the reward of elevated status.
"מִלְאוּ יֶדְכֶם הַיּוֹם לַי"י... לָתֵת עֲלֵיכֶם הַיּוֹם בְּרָכָה" – R"Y Bekhor Shor is consistent in maintaining that the blessing spoken of here is unrelated to the tribe's appointment as Levites and Priests. He asserts, instead, that it refers to their being included in the blessings of Moshe before his death. Though they had not received a blessing from Yaakov, this action warranted them one from Moshe.
Chronology of the command to build the Mishkan – This approach is supported by the simple order of the verses, according to which Aharon is commanded regarding his role as the Kohen before the Sin of the Golden Calf.22 Though the Levites are not mentioned there, it is logical that they might have been chosen at the same time since it was the establishment of the Tabernacle that prompted a need for their service.
The "כֹּהֲנִים" of Shemot 19 – According to R"Y Bekhor Shor, these were the firstborns, since at this point, before the command to build the Mishkan, they, rather than members of the tribe of Levi, had the status of priests.23
"וַיִּשְׁלַח אֶת נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת " – R"Y Bekhor Shor maintains that the "נערים" who sacrificed were the firstborns who were still functioning in a priestly role at this point in the narrative.
"בָּעֵת הַהִוא הִבְדִּיל י"י אֶת שֵׁבֶט הַלֵּוִי" – Though Hashem had chosen the tribe of Levi without any connection to their role the during Sin of the Calf, practically, the Tabernacle was built after the sin, and thus "it was at that time" that the tribe was actively separated.
"הֲנִגְלֹה נִגְלֵיתִי אֶל בֵּית אָבִיךָ...לִי לְכֹהֵן" – R"Y Bekhor Shor would likely explain that these verses speak of two distinct events which transpired at separate times. While Hashem's revelation to Aharon's family occurred already in Egypt, their selection as Kohanim took place only much later.
Levites Only Later
The choosing of the Levites was distinct from the sanctification of the Priests. While the Priests were selected already before the Sin of the Golden Calf, the Levites were chosen only afterwards.
Chronology of the command to build the Mishkan – This approach works with the simple chronology of the verses which presents Aharon's designation as part of the commands regarding the Mishkan given prior to the Sin of the Golden Calf, but speaks of the consecration of the rest of the Levites only in the second year, long after the story of the Calf.24
Why were Aharon and the Levites chosen? Abarbanel asserts that Aharon merited the priesthood because, with the exception of Moshe, no one else in Israel came close to his level of perfection and prophecy. The Levites, in contrast, were chosen due to the fact that they did not participate in the Sin of the Golden Calf, but rather defended the honor of Hashem.25 Thus, the two appointments were totally distinct and for completely different reasons.
Status of the firstborns – Ramban26 suggests that, until the Tabernacle was built, every individual was allowed to sacrifice, and the firstborns did not have any unique priestly status. Nonetheless, he appears to maintain that after they were sanctified during the Plague of Firstborns, they did assume Levite status.27 It is unclear, however, what that would entail before the Tabernacle was built, when there was nothing to carry or guard.28
Sin of the Golden Calf and replacing of the firstborns – Abarbanel asserts that the firstborns were rejected for having sinned with the Golden Calf, while the Levites, who did not sin, replaced them.
"מִלְאוּ יֶדְכֶם הַיּוֹם לַי"י... לָתֵת עֲלֵיכֶם הַיּוֹם בְּרָכָה" – This position could suggest, like Rashi below, that these words describe the dedication of the Levites to Hashem and their being blessing with exalted status.
"בָּעֵת הַהִוא הִבְדִּיל י"י אֶת שֵׁבֶט הַלֵּוִי" – This verse would appear to pose a difficulty, as it seems to suggest that both the Levites and Priests29 were chosen in the aftermath of the Sin of the Golden Calf. Ramban responds that the phrase "בָּעֵת הַהִוא" refers not to the events of the Calf, but rather to the later period when Moshe attained atonement for both Aharon and the nation. As such, Moshe is saying that, "at that [later] time", Hashem needed to reaffirm his choice of Aharon as Kohen, as it had been temporarily nullified due to the sin.30
The "כֹּהֲנִים" of Shemot 19 – Abarbanel posits that these could refer either to the firstborns who were still sanctified or to Nadav and Avihu who are so called after their future position.
"וַיִּשְׁלַח אֶת נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת " – Ramban maintains that these נערים refer to virgin youths, who because of their ritual purity were chosen to bring these sacrifices. This is consistent with his opinion that before the Tabernacle's construction, all were allowed to offer private sacrifices.
"הֲנִגְלֹה נִגְלֵיתִי אֶל בֵּית אָבִיךָ...לִי לְכֹהֵן" – This approach could explain like the previous approach that these verses combine two distinct events which occurred at separate times. Prophecy was given to Aharon's family already in Egypt, but their selection as Kohanim took place only much later.
In the Aftermath of the Sin of the Golden Calf
After the nation sinned at the Golden Calf, the tribe of Levi was picked for both the priesthood and Levite positions.
Chronology of the command to build the Mishkan – These sources all maintain that the command to build the Tabernacle was given only after the incident of the Golden Calf and that the verses are achronological. This allows them to assert that even though the appointment of Aharon is spoken of earlier, it only occurred after the sin, together with the consecration of the Levites.
"בָּעֵת הַהִוא הִבְדִּיל י"י אֶת שֵׁבֶט הַלֵּוִי" – This verse supports this approach as it describes the choosing of the tribe of Levi for both Levite and Priestly functions and dates both to the aftermath of the Sin of the Golden Calf.
Why were Aharon and the Levites chosen? These sources easily explain that the Levites merited the position as a reward for their loyalty to Hashem during the sin of the Golden Calf. However, it is much harder to understand why Aharon is chosen in the aftermath of the incident, considering that he was not meritorious but blameworthy:
- According to Rashi, the entire purpose of the Mishkan was to provide proof that Hashem had indeed forgiven their deed.31 If so, perhaps choosing Aharon as priest was the ultimate sign of forgiveness.
- Seforno and Hoil Moshe assert that prior to the sin, Hashem had hoped to be worshiped via private altars and individual service. However, the sin proved that the nation needed intermediaries in the form of a Tabernacle and priests. As such, Aharon might have been chosen to serve as a corrective for both his and the nation's deeds.
- Alternatively, this approach might posit that the appointment of Aharon itself proves that he actually did not sin egregiously during the episode of the Golden Calf. Though his actions might have led others to sin, his intentions were pure and he himself never worshiped the Calf and thus was truly worthy of the priesthood.
Status of the firstborns – According to these sources, prior to their rejection, the firstborns had priestly status and were in charge of bringing sacrifices. According to Rashi, they had this status already in the Patriarchal period.32 The other sources might suggest that it was only attained after their sanctification in the aftermath of the Plague of the Firstborns.
Sin of the Golden Calf and replacing of the firstborns – These sources all suggest that the firstborns were rejected due to their worship of the Calf. Ibn Ezra asserts that, in their role as priests, it was specifically the firstborns who sacrificed before the Calf, making them the most guilty.
"מִלְאוּ יֶדְכֶם הַיּוֹם לַי"י... לָתֵת עֲלֵיכֶם הַיּוֹם בְּרָכָה" – These sources understand this statement to refer to the meriting of elevated status but differ in the details:
- Rashi understands the phrase "מִלְאוּ יֶדְכֶם" to refer to a dedication, and that Moshe told the Levites that in return for their deed they would be dedicated to Hashem.
- Seforno instead explains that the phrase refers to attaining perfection (מלא=שלם) so that the tribe would be prepared to serve Hashem.
The "כֹּהֲנִים" of Shemot 19 – Since Aharon was not yet appointed at this stage, Rashi and Ibn Ezra assert that the term refers to the firstborns.33
"וַיִּשְׁלַח אֶת נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת " – Ibn Ezra and Hoil Moshe maintain that this group, too, refers to the firstborns who still had sacrificial duties. Ibn Ezra posits that they are referred to as "נערים" in contrast to the Elders, who were also firstborns, but had less strength to bring the offerings.
